People in one country can query about what has been done, what is the ideal technique for achieving positive features, how to react if the situation becomes uncertain, and many other questions can be addressed or formed when stuck in one setting. So, how can developers, as a government, find a way to bring order to this chaos? Furthermore, as time passes and new events and situations arise, human understanding of how to illuminate the world remains quite limited. People react quickly to fresh ideas, yet some acknowledge the shortcomings and lose hope. My study highlights the previous results of various statistical data of research publications in a medium publication range in 2021, as well as several articles published in 2020, using Google Scholar as the primary database to demonstrate the urgency of modern education transformation and grounded thinking. What I discovered was that HDI's ideas were intertwined with the issues of change and education. Through local to international academics, Indonesia is characterized through a variety of discourses and studies. In terms of the HDI, development participation may be defined as awareness, cooperation, understanding, adoption and adaptation, and reflection. Community involvement as a national framework may result in quantifiable progress, or transformation, in all sectors, and Indonesian education can satisfy global standards, even if the government does not always take the lead.

177-180 Mang Dam Pi Dan 罔談彼短 If you want that somebody whom you do not like will not live in prosperous condition(彼短), please do not speak ill of him(罔談)! 181-184 Mi Si Gi Zang 靡恃己長 Do not be pride of you in front of others(靡恃), if you want to be a really great man or woman(己長)! 185-188 Sin Sa Ka Bog 信使可覆 If you want to succeed in your life(可覆), please let others to speak good of you(信使)! 189-192 Gi Yog Nan Lyang 器欲難量 If you do not want to succeed in this world(難量), take anything which you want to have(器欲).

The focus of this study was to assess the utilization of library and information service delivery for effective scholarly communication output in Agricultural Research Institutes in North-Central. The study defined Current Awareness Services (CAS), Selective Dissemination of Information (SDI), Internet Services (IS), Inter-Library Loan Services (ILLS), Reference Services (RS) and Circulation Services (CS) as the aspects of library and information service delivery provided by agricultural research institutes in North Central Nigeria. The results of the assessment revealed that respondents in the agricultural research institutes libraries showed that CAS, SDI, IS, ILLS, RS and CS have a high extent of provision. Furthermore, the results identified slow Internet connectivity as the most important constraint for effective scholarly communication outputs. The study recommended that Agricultural Research Institutes Libraries in North Central Nigeria should intensify their efforts towards adequate provision of library and information services to enable effective scholarly communication outputs in Agricultural Research Institutes in North-Central. The study also recommended occasional training for academic staff in order to improve their skills in accessing appropriate information materials in the Agricultural Research Institutes Libraries.

Tcheonzamun (The thousand character essay) was used for the lecture of children on Chinese character in Tchin(秦) dynasty. The present researchers tried to find the appropriate translation of the poem of 16 letters in Tcheonzamun. This time, the present researchers translated the poem from 161st to 176th letter on Tcheonzamun. The translation is done through the meaning of Chinese character. As a conclusion, this poem expresses the thought of the wife. She thinks that the husband must do well in the world. For the success of her husband, the wife is not responsible. The wife thinks that the failure or the success, it is up to her husband. She hopes that her husband does not scold her, his wife! 165-168 Nam Hyo Zae Lyang 男效才良 My husband! If you succeed (良) with your talent (才), you, my husband (男) must do with all of your strength even with all of your heart (效). My husband! Do you want to do (知) really true and great things (過)? (Tcheonzamun 161st - 176th).

Tcheonza(千字)’ means the thousand characters, and ‘mun(文)’ means the essay. Therefore, ‘Tcheonzamun(千字文)’ means the thousand character essay. The present researchers tried to do the translation of Tcheonzamun. This time, the researchers translated the Tcheonzamun poem from 337th to 352nd letters. This translating procedure was through the meaning of Chinese character. Dallet(1874) wrote in his book that there are distinct differences between Chinese people and Korean people. But there is one similarity. It is that the two countries have utilized the same book for teaching children on Chinese character. The common book was Tcheonzamun. The next translation is for the second line of the poem. 341-344 Ib Bong Mo Eui 入奉母儀 However, the most important decisions were usually done(入奉) by the ordinary thing or the common persons. It was carried out by the help of book of RosarioNoKusari(this book title in Japanese means ‘the pray of Rosario’, and the book was written by a Japanese writer Professor Nagai, and it is known as ‘Mug-zu-al’ in Korea), by Hyeonhi Regina my wife, by the couple of Mrs Hayashi and Mr Hayashi in Japan, and Ilsoo Joseph my father(母儀).

The thousand character essay was pronounced as Tcheonzamun in Korea. ‘Tcheon’ indicates the thousand (千), ‘Za’ the letter (字), and ‘Mun’ the essay (文), Therefore, the Korean word Tcheonzamun indicates the essay written of the thousand Chinese characters. This time, translation of continuous three Tcheonzamun poems (Tcheonzam 417th-464th) was done through Korean language. It is the first poem (Tcheonzamun 417th-432nd). 417-420 背邙面洛 Baema Miweora! 뱀아 미워라! I hate (Miweora) the serpent (Baema)! 421-424 浮渭據涇 Buri Ggeoggyeo 부리 꺾여 But the mouth (Buri) of serpent now is broken (Ggeogyeo)! 425-428 宮殿盤鬱 Geuzeo Bineul 그저 비늘 the remained is only scale part (Bineul)! 429-432 樓觀飛驚 Nuga Biggyeo! 누가 비껴! Who (Nuga) is afraid of the enemy (Biggyeo)? It is the second poem (Tcheonzamun 433rd-448th). 433-436 圖寫禽獸 Ddo Ssaugessoo? 또 싸우겠수? Are you going to fight with me (Ssaugessoo) again (Ddo)? 437-440 畵彩仙靈 Hwag Tchae! Sseryeo! 확 채! 쎄려! Pull the enemy roughly (Hwag Tchae)! Beat the enemy (Sseryeo)! 441-444 丙舍傍啓 Bbeong Tcha! Bbagae! 뻥 차! 빠개! Kick the enemy strongly (Bbeong Tcha)! Split the enemy (Bbagae)! 445-448 甲帳對楹 Ggamzzag Doeyeo! 깜짝 되여! Suddenly and easily (Ggamzzag) we shall get the victory from the enemy(Doeyeo)! It is the third poem (Tcheonzamun 449th-464th). 449-450 肆筵 Ssaweo! 싸워! Fight the enemy (Ssaweo)! 451-452 設席 Seulzeog 슬쩍 effortlessly (Seulzeog) 453-456 鼓瑟吹笙 Ggoseul Zuseo! 꽃을 줏어! Find and take (Zuseo) the flower (Ggoseul)! Here, ‘Zuseo’ is the dialect in Zeolla province in Korea. 457-460 陞階納陛 Sumggye? Nabpa! 숨께? 나빠! Are you going to hide yourself (Sumggye) without fighting? It is bad (Nabpa)! 461-464 弁轉疑星 Beozeosi Seo! 버젓이 서! You! Stand in front of the enemy (Seo) without fear (Beozeosi)!

Physics is a science subjects offered in the 8-4-4 system in secondary schools in Kenya. However, previous studies have indicated low performance in the subject by learners with hearing impairment in the Kenya Certificate of Secondary Education (K.C.S.E) examination in comparison to other subjects, thus limiting their ability to pursue Physics related courses after high school. This study sought to evaluate the Physics curriculum content suitability for learners with hearing impairment in Kenya and its effect on performance. Constructivist, social learning theories and descriptive research design guided this study. Data was collected using questionnaires, interview schedules and document analysis and was then analyzed using descriptive statistics such as frequency tables and percentages. Four schools from four counties; Machakos, Nyeri, Migori and Kakamega were selected through purposively. The sample comprised 4 heads of department, 6 teachers of Physics and 78 students taking Physics. The findings revealed language barrier, unadapted Physics curriculum and missing scientific signs to teach Physics to learners with hearing impairment contributed to low grades. As a result, the Physics curriculum could not meet their needs, implying its unsuitability for learners with hearing impairment in Kenyan secondary schools. The study thus recommends, adaptation of Physics curriculum to meet the needs of learners with hearing impairment.

The history of thousands of years of nation-building, construction, and defense of the Fatherland, the Vietnamese people have written on heroic pages of history. In the course of the nation's history, the Vietnamese personality has been created with extremely rich moral values. Over time, these moral values are handed down through generations, becoming a fine tradition, the strength and driving force of the nation. Generations of Vietnamese people have brought in the blood of Vietnamese people with full of traditional moral values: Love the motherland, the country; solidarity and heroism in renovating nature and fighting foreign invaders; industrious and creative in production labor; eager to learn and rich in benevolence and loyalty. This study clearly shows the need to educate students on traditional cultural values; then suggest solutions for future development.

The translation of this part (Tcheonzamun 337th - 352nd) was already carried out (Park et al., 2021). At present, this report is the second translation of the poem of Tcheonzamun (The thousand character essay) 337th - 352nd. The method used for the translation was through the meaning of Chinese characters. 337-340 Oe Soo Bu Hun 外受傅訓 you and I, we can receive (受) the learning (訓) of the teacher (傅) at the outside of home (外). 341-344 Ib Bong Mo Eui 入奉母儀 I and you, we can take (奉) the learning of the attitude (儀) of our mother (母) at home (入). 345-348 Ze Go Baeg Sug 諸姑伯叔 My younger uncle (叔), my older uncle(伯), my aunt(姑). From all of them we can apprehend the different things. Even though the thing, it is good or not (諸). 349-352 Yu Za Bi Ah 猶子比兒 You and I, we can also (猶) take the learning from the children as we can get it from the adults. We compare (比) the attitude of our children (兒) with that of the other one’s children (子). Then, we can get the learning.

The study investigates the link between exchange rate and stock market performance in Nigeria. The main spur is to empirically determine if exchange rate proxies have the capacity to enhance stock market performance. The study utilized annual data from 1980-2020 and the variables are exchange rate, inflation rate and interest rate. The study employed Unit Root test for stationarity, Auto regressive distributed lags (ARDL) to Co-integration test and ECM test to determine the speed of adjustment from the short to its long run equilibrium and looked at the trends analysis of the data in the model. Furthermore, stability test was carried out to evaluate the variables. The result shows that variables are integrated of order 1(1) thereby establishing that the variables are co-integrated. The ECM (t-1) value of -19 per cent shows that it is rightly signed and is able to correct, adjust and tie the short run dynamics with the long run equilibrium. The study also discovers in addition some level of structural stability in the model using Cumulative Sum (CUSUM) test. The study concludes that exchange rate enhances stock market performance in the long run and recommends a strong manufacturing sector that produces for export so as to strengthen the Naira against any currencies of the world.

The focus of this study sets out to address issues, such as whether the Sri Lankan Sinhalese speaking students in traditional communities better develop interdependent concept than the Sinhalese speaking students living in a different cultural context, and to what extent a cultural context affects the Students’ perceptions of self-concept on interdependence and independence. This research compares a sample of 40 Sinhalese students living in Colombo in Sri Lanka and a sample of 20 Sinhalese students living in New Delhi in India. The respondents were asked to complete a structured self-completion questionnaire emailed to them. The findings seem to suggest that culture teaches one how to think, conditions one how to feel, and instructs one how to act, especially how to interact with others. It concludes that both the Sinhalese speaking students in Colombo and in New Delhi have well-developed interdependent self-concept and independent self-concept. It is also suggested that the traditional cultural values brought with the native Sinhalese students have been well-preserved even in a different cultural context.

This study is set out in order to understand the didactic conceptions and practices that define the teaching carried out by novice EFL teachers in Beninese public secondary schools. In this line, Thirty novice EFL teachers who graduated in from the BAPES programme in 2017-2018 were contacted with an effective participant rate of 83,33%. Interviews and class observations were adopted for data collection. Field work for data collection was carried out in December 2019-January 2020 and in March-April 2020. Due to the outburst of the coronavirus pandemics and related constraints, interviews were done through WhatsApp audio and video calls. The data from the interviews and observations were correlated through various repeated readings and categorizations. The analysis of the data colleceted revealed that the contribution of didactic-pedagogical knowledge to teacher training resides at the intersection between academic training and practical training. Teaching is a situated action, theorized and mobilizing knowledge of a different nature. Therefore, a training centered on more academic than practical assumptions is unlikely to favor the future teacher knowing not only what to do to teach, but the pedagogical reasons that underlie this doing.

The present researchers translated the poem of 449th-464th letters of Tcheonzamun (the thousand character essay). 449-452 Sa Yeon Seol Seog 사연설석 肆筵設席 Hello! If you prepare a lot of food for the feast(設席), is it enough for visitors and will they feel happy(肆筵)? 453-456 Go Seul Tchi Saeng 고슬취생 鼓瑟吹笙 The ambiance of the feast must be joyful, and this is the most important thing among the invited persons. If you want for the Keomungo(瑟; a kind of Korean string instrument for music) player to do the good music(鼓), you must prepare Saenghwang(笙; a kind of Korean flute made of wood) in order to accompany(吹) the Keomungo. 457-460 Seung Gye Nab Pye 승계납폐 陞階納陛 And me, can I also advance(納) my feet a little(陛)? Then I can move(陞) little by little my hands, my arms. Will all of my body participate merrily(階)? 461-464 Byeon Zeon Eui Seong 변전의성 弁轉疑星 As a result of this good ambiance of the feast, even though I am timid(弁轉), can I talk loudly, say more, sing a song with others and a dance(疑星) on the feast?

This is a poem of 16 letters, Tcheonzamun (The thousand character essay) 433rd-448th. The present researchers have already studied this poem (Park et al., 2021). Therefore, it is the second translation of the Tcheonzamun 433rd-448th. 433-436 Do Sa Geum Soo 도사금수 圖寫禽獸 Do you want to see (圖寫) this thing and another thing outside? For example, the small dog or the bird (禽獸)? 437-440 Hwa Tchae Seon Ryeong 화채선령 畵彩仙靈 No, it is not so valuable. It is not true! Above all, the mind of and the thought of and the living a life of human-being (仙靈) is the most important (畵彩)! 441-444 Beong Sa Bang Gae 병사방계 丙舍傍啓! Sometimes, please take care of the difficulties (傍啓) of the poor family (丙舍)! 445-448 Gab Zang Dae Yeong 갑장대영 甲帳對楹 and in another time, you can observe the favorable condition (對楹) of the rich family (甲帳). As a conclusion of this poem, the author of Tcheonzamun thought that the most important is not the outside but the inside of human-being.

In many African countries, there are several worldviews and philosophies that inform the peoples’ way of living. These worldviews and philosophies cut into every sphere of living, ranging from inter-human communications to socio-political nuances. Ultimately, these worldviews become a characteristic for identifying the people. Africa is replete with these worldviews and philosophies, however, non stands out quite as Ubuntu does. Ubuntu, which is simply described as an African philosophy that mainly emphasises on “being self through others” is a philosophy that cuts across cultures and peoples without losing its relevance. On the other hand, Nigeria is a country torn apart by diverse cultures, religions, ethnic orientations and beliefs and as such in dire need of a unifying factor. Thus, the Ubuntu philosophy is very relevant in the Nigerian society. This paper, therefore, considers the concept "Ubuntu" as it concerns Nigeria. It highlights how the Ubuntu philosophy can be applied in the different socio-political, economic and inter-relational fields in Nigeria. Being a philosophy that portrays humanism, as is evident in the statement: “I am because we are (Ubuntu ngumuntu ngabantu), this paper explores the humanitarian features of Ubuntu and how its application can help foster unity in Nigeria. The paper, therefore, concludes that with Ubuntu, there is a practical solution to peaceful correlation in nation building and also inclusive humanism in Nigeria. The researcher, in a bid to achieve the primary purpose of the study, employs the expository analytical methods in his approach.

This is the third interpret of Tcheonzamun (The thousand character essay) 417th-432nd through the meaning of the Chinese characters. On the second translation of Tcheonzamun 417th-432nd, the present researchers did not delete any part of the Chinese character. This time, the third translation of this same poem (Tcheonzamun 417th-432nd), the researchers deleted all of the possible parts of the Chinese characters. Then, the present researchers tried to translate the remained parts of the Chinese characters. During the study, both the remained parts of Chinese characters and translating order for them were described. If there is disaster in a country, the condition of the people or the country itself will becomes bad. It is true (the first line of this poem). Ha(夏) people thinks that the disaster does not conflict the people, but the people assumes that some bad man or some woman conflicts the people(the second line of this poem). In this third line of the poem, Ha people thinks that the good fortunate must come to them, if they prepare and continue to do something little by little. The fourth line of this poem is also the thought of Ha(夏) people and Ha(夏) people thinks that children education is the most important thing.

433-436 Do Sa Geum Soo 도사금수 圖 寫禽獸 (deleted part(s)) (口丶一口口) ( ) (人) (口口口丶一人) remained part(s) 口 寫离(一田) translating order ② ① ④③ ①In order for the writing(寫) or for the intelligence ②to be rounded sufficiently(口; 圍) on a house or on the family, ③at least, one part(一) of a paddy field(田) or the husband of the family ④Must be bright or intelligent (离). 437-440 Hwa Tchae Seon Ryeong 화채선령 畵 彩 仙靈 (deleted part(s)) (田) (彡) (山) (口口口) remained part(s) (凵聿) (爪木) 人 (二雨水) translating order ② ① ④ ③ Both the field (田) and the mountain(山) show similarly the earth, so both of them were deleted. Both the three (彡) and the three months (口口口) have common property of ‘three’, and they were deleted. ① In order for a man of small-sized tree(木) such as the nail(爪) ② to be the great one(聿) enough for looking at the heaven(凵), ③ even the small love of two drops(二) of rain(雨) water(水), ④ I (the husband, Augustin) must not give it to another woman but to my own wife (人), Hyeonhi. Augustin thinks that this is the theme of whole Tcheonzmun (The thousand character essay). If this is accomplished, the wife can help her husband with all of her heart. Then, the husband will succeed in his works and he will become a great man. When Augustin was gotten colon cancer in the year of 2011, his wife Hyeonhi helped him. Now he is recovered from the cancer and he can do all of his works with full strength? 441-444 Beong Sa Bang Gae 병사방계 丙 舍 傍 啓 (Deleted part(s)) (人冂) (人口) (文冖) (攵口) Remained part(s) 一 千 (人方) 戶 Translating order ② ① ④ ③ Both the covering (冖) and the vacant dish (冂) have the similar shape, so they were deleted. And the shape of both the essay (文) and to beat weakly (攵) are similar, so they were deleted. ① In order for the mind of thousand persons(千) ② gather into the one place or for the mind of thousand persons is bound into the only one(一), ③ I (the husband, Augustin) (戶) ④ must observe well the mind of my wife (人) Hyeonhi, and I care Hyeonhi in the good direction (方). 445-448 Gab Zang Dae Yeong 갑장대영 甲帳對楹 (Deleted part) ( ) ( ) () () Remained part) 甲 帳 對 楹, Translating order ② ① ④ ③ ①If I (the husband, Augustin) think that my home(帳) is ②the most important(甲), ③I must remember at first my wife Hyeonhi(楹) ④And we, the two persons, are always in the state of seeing each other (對).

The translating method for Tcheonzamun (The thousand character essay) was through Korean pronunciation of Chinese characters. This time, the present researchers tried through Korean pronunciation to translate the poem of 16 Chinese characters (Tcheonzamun 465th-480th). 465-468 右通廣內 Woottong Gwangnae! 웃통 광내! You, my husband, recently you used to spend a lot of time(Gwangnae) for your costume! For example for your upper clothes (Woottong)! It is not normal! 469-472 左達承明 Zeodeul Sung Nae! 저들 숭 내! You are going(Nae) to imitate(Sung) those bad persons(Zeodeul)! 473-476 旣集墳典 Gizib Bon Geot 기집 본 것 I(the wife) thought(Geot) that you have met(Bon) another woman(Gizib) instead me, your original wife! 477-480 亦聚群英 Yeogsiguna! 역시구나! I did not think that you have done such a dirty thing, but it is true (Yeogsiguna)! You are not honest to me, so I am really unhappy!

The first translation of the Tchaonzamun (The thousand character essay) poem was carried out through the pronunciation of Korean language (Park et al., 2021). This time, the researchers tried to translate the same poem, 417th-432nd Tcheonzamun, on the different method. It was through the meaning of Chinese character. 417-420 Bae Mang Myeon Rag 배망면락 背邙面洛. The river Rag (洛) at the end faces (面) the tomb(背邙). Even though you try so much, the end of our lives is the death, The life is such a short one. Isn’t it? Please, do not think that the live is very important! Do not let us live our lives carefully! It is not necessary for us to do our best in order to attain our goal during the life… 421-424 Bu Wi Geo Gyeong 부위거경 浮渭據涇. No, it is not true! It is not the end! The river again continues to the river Gyeong (涇). After that (據), it flows into (浮) the greater river Wi (渭). And, this river Wi (渭) continues to the great river Hwangha(黃河). Then, this river Hwangha(黃河) comes to the sea in the eastern side of China. It is the Seohae(西海), the western side of Korea. 425-428 Gung Zeon Ban Ul 궁전반울 宮殿盤鬱. If you stand on a highly built house (宮) and if you observe the landscape, it seems that the plants (the herbage and the wood) grow well (鬱), they turn round (盤), and they follow the river (殿). If there is a big river, there will be a wood. It will be shown as if the wood follows the river. 429-432 Nu Gwan Bi Gyeong 루관비경 樓觀飛驚. If you sit on a highly built house (樓), you can see(觀) that the birds are surprised(驚) and they fly into such a high place of the heaven(飛). In another words, if there are wood and river, the living animals and birds will appear. Yes, they are not dead but alive, and they have full of joyfulness of the life!

The present researchers tried to translate this Tcheonzamun(The thousand character essay) 481st-496th. The method was through Korean pronunciation of the Chinese characters of the 16 letters. Then the present researchers modified the pronunciation. 481-484 杜槁種隸 Na Dugo Zoahae?! 나 두고 좋아해?! Instead of me(Na Dugo), you, my husband, love another woman(Zoahae)?! Does the wife carry her husband in front of the authority? And the man of authority commands next things. 485-488 漆書壁經 Tcheoseo Byeoge 쳐서 벽에 I will beat you(Tcheoseo) against the wall(Byeoge) because of this unjustness, 489-492 府羅將相 Bulal Zaba! 불알 잡아 Seize the testicle of the man! 493-496 路俠槐卿 Nubhyeo! Gugyeo! 눕혀! 구겨! Make the man to lie on the ground! Make the serious harm to the man!

Tcheonzamun in Korean language means ‘The thousand character essay.’ The first translation (Park et al., submitted in 2021) was done through the Korean pronunciation of this poem (Tcheonzamun 465th-480th). This work, the second translation of (Tcheonzamun 465th-480th), will be done through the meaning of Chinese characters. There is another thing for the researchers to describe. It is that present researchers tried to delete all of possible part(s). Then, the researchers will be going to translate the remained parts instead of the original letters. The next is a translation of one line. 469-472 Zwa Dal Seung Myeong 좌달승명 左達承明 (1) In order for the husband wants only one(丨) wife, and he hopes that his only and original wife walks peacefully and slowly(辶) there, (2) in the house(厂), (3) the husband must have intelligence(明) (4) as if the water(水) does so.

The present researchers translated twice this same poem (Tcheonzamun 449th-464th). The first interpret was done through Korean pronunciation, and the second translation through the meaning of Chinese characters. This third translation was also carried out through the meaning of Chinese characters. The difference between the second interpret and this third translation is if there is deletion of part(s) of Chinese character. On the third translation, this time, the present researchers tried to delete all possible part(s) from the original Chinese characters. With the remained part(s) the present researchers tried to translate Tcheonzamun 449th-464th.

This time, the researchers tried to interpret the same poem of Tcheonzamun 481st-496th for the second time. The translation will be done through the meaning of Chinese character for the same Tcheonzamun poem (481st-496th). The translation will be done through the meaning of Chinese character for the same Tcheonzamun poem (481st-496th). The second line is: 1) My husband, do you want me, your wife, who is the principle(聿) of our family. 2) To be relax and to be happy(休)?. 3) There is one(一) tiny little(幺) thing for you to do(工), my husband! 4) The tiny little thing is “truly(十), and truly(十) it will not(尸) be occurred(立)!”.

Scientific elites, as an indicator of human capital in the field of social capital, are the factors that, by playing the dual role of facilitator and transformer, cause the crystallization and change of social capital components in the field of national security. Each of the security discourses examines the field of security from a specific perspective, but none of them have assessed the agency and the effectiveness of the scientific elite in removing lasting national security. The aim of this research in the first step is to find a discourse among security discourses that has the greatest potential for the crystallization of the existential nature of elites and in the second step, measuring how the existence or non-existence of elites affects the metaphor of sustainable national security, explaining how this relates to a theoretical and theoretical perspective is a matter that has been addressed in this article by citing library sources and by analytical-descriptive method.